6/2015

Sri Sri Radha Govinda Gaudiya Math

For Sincere Seekers Of The Truth

All Glories to Śrī Guru and Śrī Gaurāňga!

Vaişņava Ke? - Who is a Real Vaişņava?Śrīla Prabhupād Bhaktisiddhānta Sarasvatī Ţhākur

pratişțhāśā-taru, jaďa-māyā-maru,nā pela rāvaņa yujhiyā rāghava

vaişņavī pratişțhā, tāte kara nişțhā,tāhā nā bhajile labhibe raurava [4]

Rāvaņa fought Rāma because he desired pratişțhā. His desire for pratişțhā had grown as a great tree but that tree is only a mirage in the desert of material illusion. Establish yourself as a genuine Vaişņava, because if you do not attain vaişņavī-pratişțhā you will obtain hell.

Pratişțhā – means shelter, that upon which something is standing firmly. In the mundane consideration pratişțhā is self-establishment based on false conception of “I” (false ego), thus all kinds of such mundane pratişțhās are false and temporary. However pratişțhā in the spiritual world is, to be established as an eternal servant of the Supreme Lord (vaişņavī-pratişțhā), such pratişțhās are real and eternal.

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Editorial byŚrīla Bhakti Rakşak Śrīdhar Dev-Gosvāmī Mahārāj

On the battlefield, when two tanks come to fight, the men within the tanks may think “The tanks are moving like two demons pushing one another!” The tanks are crashing together, but the man is within. Similarly, the soul within this body has its own body, its own plane of living, its own food - everything of its own in the spiritual realm - and this world is the perverted reflection of that realm. We must purely aspire after a life in that spiritual realm, and purity depends on love, and love means sacrifice, “Die to live.” We have to die wholesale in regard to our interest in life here, and then another sort of interest will awaken within us and we shall live there, in that place. That is our aspiration, and for that we have left all our ‘concrete’ things - our

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house, our property, our friends, our father, mother, children, and other relatives. So many things we have left, and we have gone out in the quest of other things. We have no more charm for mundane possessions, we are seeking something which is supramundane.

‘Mundane’ means under the jurisdiction of mortality: at every second it is dying. Everything on which we depend for the maintenance of this body is dying at every second. Everything. So we want to be out of this dying land, and if it is possible, we want to live in a land where there is no death. That is amŗta - that which is without death - and that is sweet, it is Vaikuntha; it is Goloka. Vaikuntha means in the consideration of the infinite perspective - that conception. Kuntha means limitation, and Vaikuntha means unlimited. To live in Vaikuntha means to live in the relativity of the infinite whole.

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Śaraņāgati – SurrenderŚrīla Bhaktivinod Ţhākur

Goptŗtve Varaņa –Embracing the Lord’s Guardianship

(First Prayer) with

Śrī Laghu-candrika-bhāsya Gentle Moonlight CommentaryŚrīla Bhakti Rakşak Śrīdhar Dev-Gosvāmī Mahārāj

ki jāni ki bale, tomāra dhāmeteha-inu śaraņāgata

tumi dayā-maya, patita-pāvana, patita-tāraņe rata [1]

I do not know by what force I have taken shelter within Your abode. You are the merciful savior of the fallen, who is ever engaged in delivering them.

bharasā āmāra, ei mātra nātha!tumi ta’ karuņā-maya

tava dayā-pātra, nāhi mora sama,avaśya ghuchābe bhaya [2]

O Lord! You are merciful. This is my sole hope. There is no candidate for Your mercy like me; certainly You will dispel all my fear.

āmāre tārite, kāhāro śakati,

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avanī-bhitare nāhidayāla țhākura! ghoşanā tomāra,

adhama pāmare trāhi [3]There is no one on Earth who has the power to deliver

me. O merciful Lord! It is Your declaration that You deliver the lowest, most sinful persons.

sakala chāďiyā, āsiyāchi āmi,tomāra caraņe nātha!

āmi nitya-dāsa, tumi pālayitā,tumi goptā, jagannātha! [4]

Abandoning everything, I have come to Your feet, O Lord! I am Your eternal servant, and You are my maintainer and protector, O Lord of the universe!

tomāra sakala, āmi mātra dāsa,āmāre tāribe tumi

tomāra caraņa, karinu varaņa,āmāra nāhi ta’ āmi [5]

Everything is Yours. I am only a servant. Certainly You will deliver me. I have embraced Your feet and no longer belong to myself.

bhakati-vinoda, kādiyā śaraņa,la’yeche tomāra pāya

kşami’ aparādha, nāme ruci diyā,pālana karahe tāya [6]

Crying, Bhaktivinod has taken shelter at Your feet. Forgiving his offenses and granting him taste for Your Name, please maintain him.

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Commentary by Śrīla BR Śrīdhar Mahārāj(1) ki jāni ki bale: “I do not know by what force ...” Kŗşņa

explains to Uddhava in Śrīmad Bhāgavatam (11.20.8):

yadŗcchayā mat-kathādau jāta-śraddhas tu yaģ pumānna nirviņņo nāti-sakto bhakti-yogo ’sya siddhi-daģ

“One who is neither excessively averse nor excessively attached (to mundane existence) and who, by some good fortune, develops faith in narrations about Me - his practice of bhakti-yoga results in perfection.”

(2) tava dayā-pātra: “Candidate for Your mercy.” In his Śrī Stotra-ratna (47), Śrī Yāmunācārya prays:

na mŗşā paramārtham eva meśŗņu vijñāpanam ekam agrataģ

yadi me na dayişyase tadādayanīyas tava nātha durlabhaģ

“O Lord, please listen as I make before You this one petition, which is not false, but utterly sincere: if You do not bestow Your mercy upon me, it will be extremely difficult for You to find a more befitting recipient of Your mercy.”

(3) ghoşanā tomāra: “Your declaration.” This is described in Śrī Caitanya-caritāmŗta (Antya-līlā, 4.68), wherein Śrīman Mahāprabhu says to Śrīla Sanātan Gosvāmī Prabhu:

dīnere adhika dayā kare bhagavān“The Supreme Lord bestows greater mercy upon the

destitute.”

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(5) āmāra nāhi ta’ āmi: “I no longer belong to myself.” The result of this type of wholesale surrender is described by Kŗşņa to Uddhava in Śrīmad Bhāgavatam (11.29.34):

mayātma-bhūyāya ca kalpate vai“The surrendered soul becomes fit to associate with Me

(he awakens to his divine form like My own).”(6) kşami’ aparādha ... pālana karahe tāya: “Forgiving

his offenses … please maintain him.” Forgiving their offenses and granting them taste for the Name is the Lord ’s maintenance of His devotees.

Amŗta VānīŚrīla Prabhupād Bhaktisiddhānta Sarasvatī Ţhākur

Since Kŗşņa is transcendental it is not possible to know or see Him with the knowledge we have gained through

our senses. Kŗşņa is the supreme enjoyer, not an object for others’ enjoyment. Everyone and everything is fit for Him to enjoy as He likes. That we think differently is because we are envious of Kŗşņa. It is this envy that stops us from seeing Kŗşņa.

The Lord ’s illusory energy has two functions, to prevent us from seeing Kŗşņa and to remove Kŗşņa from our line of vision. Only Kŗşņa ’s devotees are capable of removing these

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two influences. In replying to the question of the residents of Kulīna-

grāma, Śrīman Mahāprabhu said that the three principal duties of the human being are to serve Kŗşņa, to serve the devotees of Kŗşņa, and to chant Kŗşņa ’s Holy Name. Kŗşņa is the object of worship, the Lord ’s worshipers are the devotees, and the process of worship is devotional service. These three items are eternal. Unless one endeavors to serve the Lord with uninterrupted attention, one cannot realize this. It is not possible to realize the Supreme Lord with mixed endeavor.

We are pretentious when we call ourselves Vaişņavas, because actually, we are servants of our own senses. Until the propensity to engage in pure devotional service is awakened in us, we should understand that we do not know much about Kŗşņa. That we are struggling with illusion is proof that we have not understood Śrī Gaurasundara ’s teachings. Until we realize that service to Kŗşņa and His devotees is our only duty, we will continue to be cheated. As soon as we sincerely take shelter of Kŗşņa ’s devotees, we will become free from such a sinful mentality.

We will see the Lord only when our eyes are opened by the lotus hands of those who worship the Lord constantly. Service to those personalities who do nothing other than serve the Lord with all their possessions is what gives us the opportunity to engage in Kŗşņa consciousness and to see Kŗşņa ourselves.

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“Śrīman Mahāprabhu said that the three principal duties of the human being are to serve Kŗşņa, to serve the

devotees of Kŗşņa, and to chant Kŗşņa’s Holy Name.”Śrīla Prabhupād Bhaktisiddhānta Sarasvatī Ţhākur

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When by the mercy of our devotee-spiritual master we become fortunate enough to engage in glorifying Hari, then Lord Kŗşņa, the personification of saňkīrtana, will mercifully remove all obstacles from the path of we, the most unqualified persons. He will protect us and give us His darśana. It is through the devotion-filled eyes of our spiritual master that we receive the Lord ’s darśana.

A self-giving attitude is our friend

Śrīla Bhakti Rakşak Śrīdhar Dev-Gosvāmī Mahārāj

Guidance must come from those above you. It is very rare, but it is most valuable to us. Whatever

directions are coming from above, we must selflessly embrace that as all in all. This is the clue: this is the key to the Hidden Treasures in your heart. I will not work with my

whims or serve men on my level. But we shall very eagerly obey what directions will come from the above plane. This is service proper and it will be a real help for progressing on the path of dedication and self-giving.

What is necessary for our progress is very rarely to be found. It comes from a higher plane and we must surrender ourselves to substantiate that reality within us.

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viracaya mayi daņďań dīna-bandho dayāń vāgatir iha na bhavattaģ kācid anyā mamāstinipatatu śata-koțir nirmalań vā navāmbhas

tad api kila payodaģ stūyate cātakena“The Cataka bird is a kind of bird that drinks only rain

water from above. This class of bird is always looking high in the sky for rain drops to fall. There may be much water available here on the ground, but this bird will not take a drop. They are waiting for that rain water which comes from above. Sufficient rain water may come, or thunder may come, but still they will not take a single drop from the earth.”

Our attitude should be like this. Whatever directions will come from above for us to do, we shall take that on our heads as our life and soul. But we shall never take any plan from this mundane world. The Director, the Master, the Lord is there and I am connected with Him. This sort of practice is helpful. We may take the Holy Name, or hear the devotional musical chants, but the very life will be that it is coming from the above place; and I am carrying out that order.

In this way, I may be taken above to the higher planes. I shall be directed to the higher layers and I may go there eternally. I am preparing myself only to carry out this spotless, uncolored order and surrender without any questioning. If we are sure it is coming from the higher layer, then we shall live selflessly at His disposal. We want selfless service to the higher and not to any mundane source. This is what is necessary for real progress in the line of self-dedication and self-giving. This

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is service. Many signs and symptoms are there to indicate the higher directions descending from Gurudeva. We shall whole-heartedly embrace the directions given by Gurudeva.

The sum and substance is that by obeying the directions from the Higher, we can make progress towards the higher planes. By serving the Higher, we can hope to be selected by the Higher. We may then be taken up into that higher layer if we are considered qualified through our dedication. If we want to go towards that high, high superconscious region, then this is the process of self-giving that will be the main tenure of our lives.

Revealed truth is necessary. No intelligence or reason can be applied here. If we apply any reason, then we will be nowhere. A man who is expert in argument will defeat another man not so qualified in argument, but the truth remains regardless. Intellect and reason have no position there because truth, super-consciousness and dedication do not come within the jurisdiction of intellect, logic and reason. We can invite that High Guest only by serving, by honoring, by self-giving, by heart-giving and never otherwise.

It is not possible to enforce, to capture or to encase Him by any intrigue or by any conspiracy. This will have the opposite effect. This is considered as Satan in another color. God realization means śaraņāgati, self-surrender unto Him. We can approach Him not only through self-abnegation, but with deep self-surrender. This self-surrender, śaraņāgati, will take us in connection with the higher, nobler substance. This

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“Try to connect with that section where you will always be with folded palms as a servant

and never as a master.”Śrīla Bhakti Rakşak Śrīdhar Dev-Gosvāmī Mahārāj

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self-surrender, self-giving is to be cultivated at all cost. Service is to God, and not to misconception, māyā. We must be very careful that we are not serving māyā in a charming form. In the form of god – in a godly form – some māyā is coming to take us away from our service. So, in our present position, we must very carefully consider the propriety of our service – that to whom we are giving that service are not themselves serving mahā-māyā.

So, jñāne prayāsam udapāsya namanta eva. To hatefully give up all proposals that the intellect will offer to you. To hatefully throw out what your intellect will come to propose to you. What the intellect will be able to judge and accept or not accept, that must be of a lower type. So, summarily you are to reject that and understand you must bow down your head, namanta eva. We are to approach the higher substance in this way.

The beginning of your real self-interest is to bow down your head, capturing your heart automatically. Try to connect with that section where you will always be with folded palms as a servant and never as a master. Such abnegation, such courage of self-giving is necessary if you want to live in the higher plane. Otherwise, you will become a master and reign in hell. In Satan ’s words, “It is better to reign in hell than to serve in heaven.” But, in wholesale self-giving, just the opposite is necessary.

Even tears and cries will have no value if the inner tendency of self-giving is not awakened there. “Seva – service, is self-

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giving” – this is the main principle of life in the devotee. This self-giving is really meant towards the higher planes and not here and there around us in this mortal word. Otherwise, in another way, this self-giving tendency may be captured by the hateful things of this perishable world.

Jñāna, knowledge, is supposed to be very, very pure and free from doubt. In the majority of persons, knowledge is considered very innocent as it does not mix with these gross material things. The higher personalities consider knowledge to be very pure, very innocent and spotless. But, if this knowledge is not connected with Kŗşņa, then it must be rejected. In Śrīmad Bhāgavatam it is written:

naişkarmyam apy acyuta-bhāva-varjitańna śobhate jñānam alań nirañjanam

“Knowledge is widely considered as pure, innocent and spotless. But if it is not connected with the Positive Absolute Good, then it is your enemy and it will devour you.”

(Śrīmad Bhāgavatam 1.5.12)You are to consider like that, then you will become

a qualified candidate. This is jñāna-śunya-bhakti, self-surrender, is so pure that even connection with knowledge that is considered to be very innocent and spotless is also rejected. Such a degree of self-surrender is necessary for the higher association of devotion proper. Jñāna-karmadyānārvŗtam, the charm of material acquisition and the charm of mastery, of knowing everything are both rejected. We do not know

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anything in the Infinite, even in magnitude or quality. We cannot know anything in the Infinite. It is a flow of autocracy. What can we know?

Knowledge means not to store so many false incidents and sell them to the world for some name and fame. No! That is to be hatefully rejected – given up. But, service – unconditional self-giving – is noble and will take you to the higher, super-conscious region. Jñāna and karma are both discouraged. We are discouraged from handling matter and knowledge.

Knowledge will not apply in that plane of dedication. That

“‘Seva – service, is self-giving’ – this is the main principle of life in the devotee.”

Śrīla Bhakti Rakşak Śrīdhar Dev-Gosvāmī Mahārāj

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Nāma and Vaisņava-aparādhā

Om Vişņupād Śrī Śrīmad Bhakti Vaibhav Purī Gosvāmī Mahārāj

(From a reading on Śrī Caitanya Bhāgavata, Vŗndāvana, October 1997)

Even if one has received the blessings of Kŗşņa it will be of no use if he commits aparādhām at the feet of the Vaişņavas. He cannot receive prema. He is not eligible

for the mercy of the Lord and whatever mercy he has will not last, it will disappear. The Śrī Caitanya-bhāgavata and the Śrī Caitanya-caritāmŗta explain that the vaişņava-aparādhā

is the plane of Absolute Will, the flow of Absolute Autocracy and no rule or regulation can work there. So, false gathering, false storing has got no value there – no market value. Indeed, no market is there! Therefore, only by self-surrender, self-giving will you have such high quality of devotion. So, a serving, a self-giving attitude is our friend. We are a unit of serving attitude and service means to surrender to the Higher. The Higher means, “uncontaminated with material and intellectual acquisition.” This sort of higher devotion swiftly carries us to His Divine Abode where love, beauty and charm reign supreme.

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is like the hati-mata. If one commits offenses at the feet of a Vaişņava, that will destroy him.

It is like planting a seed that you must water and protect with a fence. It will gradually sprout and grow beyond this universe. This is bhakti-bīja the seed of the mantra which has been given by the spiritual master. One must protect it in his heart. The heart is the ground and one must clear it, plant that seed and water it. If he gives it water it will sprout and gradually grow. This is called bhakti-latā, the bhakti creeper. This creeper should go straight upward. If it comes to a certain stage and it grows branches, that creeper will not go upward, it will remain there. So one must cut all the branches except for one. Then that branch will grow and it will cross Bhurloka, Maharloka, Tapaloka, Satyaloka, Vaikuņțha and then it will reach Goloka. Then it will climb onto the kalpataru, Kŗşņa. When it touches that tree it will give flowers and fruits, and that fruit will be accepted by the mali (a gardener) who is serving, protecting and watering the creeper.

What water is given to that creeper? A bhakta ’s water is in śravaņam and kīrtanam. He must hear Nāma and repeat Nāma. When he says Hare Kŗşņa he must utter the Name and he must hear It. While you repeat Nāma you utter It through your mouth, your mouth will be in action while you chant, but this is not empty matter, you should hear It!

Repeat Hare Kŗşņa, Hare Kŗşņa and hear the Name, whether you have recited sixteen Nāma and thirty-two letters

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or not, or whether your mind is roaming somewhere. The fingers will be counting the beads, but the mind will not be counting, it will be somewhere else, it will be talking, it will be thinking something else. So the mind is very troublesome, you cannot control it. If you control the mind you control everything! If you don ’t control the mind you cannot control anything! How can one control the mind? Mahāprabhu has told you that the easiest way, the surest way to control the mind is to repeat Nāma. You can easily repeat Hare Kŗşņa. It does not require wealth, nor physical strength. It does not require anything except the concentration of the mind on the Divine Name.

Watering and protecting this creeper is sādhanā. What is that sādhanā? Śravaņa and kīrtana. You must hear, repeat and concentrate on the Nāma. This Nāma is divine and spiritual, it is not mundane. It is not created by ether and air, but It is an eternal sound which is called Nāma-brahma. Nāma-brahma means that you cannot visualize It, you cannot imagine It or understand It through this material science, or hear or speak about It through these organs. You cannot utter Nāma with your mouth or hear It with your ears or see the Divine Name with your eyes. If you obtain perfection, without committing any offenses at the feet of the Vaişņavas, only then will you be given the spiritual strength and blessings of the Lord that will enable you to see and to hear properly. What is that hearing?

sai, kevā śunāila śyāma nāma

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kānera bhitara diyā, marame paśila go ākula karila mora prāņā

(Sai, Kevā Śunāila Śyāma-Nāma,1,Chandidāsa) “The Lord is so kind to allow me to hear His Divine Name.

By hearing the Divine Name I am not able to restrain Myself. My mind is no longer under my control. I’ve been carried away by the sound.” So hearing that sound has so much power. Actually the Nāma has got personality. “If I see the Nāma in person then I will regain control and I will survive.”

Hear what Śrī Rādhikā says about Nāma:

tuņďe tāņďavinī ratiń vitanute tuņďāvalī-labdhaye karņa-kroďa-kaďambinī ghațayate karņārbudebhyaģ spŗhām

“If you control the mind you control everything! If you don’t control the mind you cannot control anything!”Om Vişņupād Śrī Śrīmad Bhakti Vaibhav Purī Gosvāmī Mahārāj

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cetaģ-prāņgaņa-saňginī vijayate sarvendriyāņāń kŗtiń no jāne janitā kiyadbhir amŗtaiģ krsneti varņa-dvayī

“I cannot understand what volume of nectar these two syllables Kŗş-ņa contain! When they dance on my tongue, though I may try to control it, it will not stop! I’m not even satisfied to repeat Kŗşņa-Nāma with only one tongue. And when I hear Kŗşņa-Nāma with two ears, I’m not satisfied. The creator Brahmā should have given me crores of ears to hear this Divine Sound. Yet even with one crore of ears how can I hear about the endless nectar, the charm, the divinity of that Nāma? When that Name dances in my heart, my heart dances, my legs, my hands, all the parts of my body are dancing. I cannot understand how much nectar this Nāma contains!”

If we can feel like this, then we can understand the meaning of śravaņa and kīrtana. “I ’m not able to resist the Nāma, I ’ve been carried away by Its charm.” So that stage must come to us, only then will we be able to repeat Nāma. Our mouth cannot repeat Nāma, though it repeats Nāma, it cannot realize the volume of nectar it contains. We will be able to do so only when we will clear our offenses, when we cross Nāma-aparādhā. Then we will come to Nāma-ābhāsa. After that there is the third stage called Nāma-surya. These are the three stages.

The night, darkness, is compared to Nāma-aparādhā. In the dark we cannot see anything clearly. What we imagine to see is wrong because our eyesight is imperfect at night. That

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same eyesight we have during the day we also have at night. With these eyes we can see everything, but at night, in the same place, we are not able to see clearly. What is the defect? We have got the same eyesight but we cannot see. If we place a needle in a certain place in daylight and we return there at night, nobody would be eligible to pick up that needle. So light, not the eyes, is essential to see objects.

So continue repeating Nāma, constantly, incessantly. Day

“Our mouth cannot repeat Nāma, though it repeats Nāma, it cannot realize the volume of nectar It

contains. We will be able to do so only when we will clear our offenses, when we cross Nāma-aparādhā.”

Śrīla Bhakti Rakşak Śrīdhar Dev-Gosvāmī Mahārāj

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Śrīmad BhāgavatamSārārtha-Darśini-tikā

Commentary byŚrīla Viśvanāth Cakravartī Ţhākur

Śrīmad Bhāgavatam 11.22.56arthe hy avidyamāne 'pi sańsŗtir na nivartate

dhyāyato vişayān asya svapne 'narthāgamo yathāFor one who is meditating on sense objects, which lack

factual existence, material existence does not go away. It is like the unpleasant experiences of a dream.Śrīla Viśvanāth Cakravartī Ţhākur: Thought bondage in sańsāra is based on illusion, the suffering it induces does not

and night, during every activity that you do – whether you are taking bath, walking or sitting, in every action you must concentrate and divert your mind toward the Divine Name. You must not forget it, you must utter the Nāma. You say ‘Kŗşna, Kŗşna’ and take your bath. You say ‘Kŗşna, Kŗşna’ and take your food.

Mahāprabhu told His associates, “My friends, I will tell you one secret. Wherever I go, I see a boy with the flute. Wherever I go, I see nothing but Him! I ’m not able to talk, no chance of talking ...” So we have to come to this stage. Then with our eyes we will see the Lord.

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go away. Though things related to imposition by false identity have no factual existence, the suffering arising from relationship with sańsāra does not disappear. It does not disappear for a jīva who meditates on sense objects with intelligence directed at enjoying. An example is given of something which gives real suffering, though it is insubstantial. In a dream, one is bitten by a snake and feels pain.

Śrīmad Bhāgavatam 11.22.57tasmād uddhava mā bhuňkşva vişayān asad-indriyaiģātmāgrahaņa-nirbhātań paśya vaikalpikań bhramam

Therefore, O Uddhava, do not try to enjoy sense objects with the material senses. See that ignorance based on false identity with the body, which produces non-attainment of the self.Śrīla Viśvanāth Cakravartī Ţhākur: Since meditating on objects with the aim of enjoying them is a cause of sańsāra, you should reject such meditation. See that ignorance (bhramam) which arises from false identification with a body (vaikalpikań), which produces non-attainment or ignorance of the jīva.

Śrīmad Bhāgavatam 11.22.58-59kşipto 'vamānito 'sadbhiģ pralabdho 'sūyito 'tha vā

tāďitaģ sanniruddho vā vŗttyā vā parihāpitaģnişțhyuto mūtrito vājñair bahudhaivań prakampitaģśreyas-kāmaģ kŗcchra-gata ātmanātmānam uddharet

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Even though pulled from his house, disrespected, mocked, found full of faults, tied up, beaten, deprived of one’s occupation, spat upon, polluted with urine by materialists, or agitated by ignorant people, a person who desires the highest goal in life should endure those difficulties and should deliver himself by his intelligence. Śrīla Viśvanāth Cakravartī Ţhākur: How does a person devoid of material enjoyment live? That is explained in two verses. Kşiptaģ means “pulled outside” or “abused with words.” Pralabdhaģ means “mocked.” Asūyitaģ means finding fault in him. Even if he is deprived of his livelihood, he should remain without agitation. Nişțhyutaģ means spat on.

Śrīmad Bhāgavatam 11.22.60śrī-uddhava uvāca

yathaivam anubudhyeyań vada no vadatāń varaUddhava said: O best of all speakers, please explain

to me how I may properly attain such discrimination to remain tolerant.Śrīla Viśvanāth Cakravartī Ţhākur: Please tell me how I can attain discrimination to tolerate those situations.

Śrīmad Bhāgavatam 11.22.61su-duģşaham imań manya ātmany asad-atikramam

viduşām api viśvātman prakŗtir hi balīyasīŗte tvad-dharma-niratān śāntāńs te caraņālayān

O Soul of the universe! It is very difficult for a person to

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tolerate the offenses committed against him by ignorant people. Even a person who knows the method of toleration has strong intolerance in his nature. Only Your devotees, who are fixed in Your qualities and who have achieved peace by residing at Your lotus feet, are devoid of this intolerance.Śrīla Viśvanāth Cakravartī Ţhākur: Even learned persons (viduşām), who know the method of tolerating offenses by others, have a strong nature of intolerance (prakŗtiģ baliyasī). Only Your devotees who have attained qualities like You, and thus do not show intolerance or anger, and are peaceful because of residing at Your lotus feet, are devoid of intolerance.

Thus ends the commentary on the twenty-second chapter of the Eleventh Canto of the Śrīmad Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Song of the Avantī Brāhmaņa

Śrīmad Bhāgavatam 11.23.1śrī-bādarāyaņir uvāca

sa evam āśańsita uddhavenabhāgavata-mukhyena dāśārha-mukhyaģ

sabhājayan bhŗtya-vaco mukundastam ābabhāşe śravaņīya-vīryaģ

Śukadeva Gosvāmī said: Mukunda, the chief of the Dāśārhas, having thus been respectfully requested by the

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best of His devotees, Uddhava, first acknowledged the fitness of His servant’s statements. Then the Lord, whose glorious exploits are most worthy of being heard, began to reply to him.Śrīla Viśvanāth Cakravartī Ţhākur: The twenty-third chapter, in the form of a song, describes how one ’s money is stolen by wicked people, one is scolded, and one ’s sorrow is removed by proper discrimination. Āśańsitaģ means requested.

Śrīmad Bhāgavatam 11.23.2śrī-bhagavān uvāca

bārhaspatya sa nāsty atra sādhur vai durjaneritaiģduraktair bhinnam ātmānań yaģ samādhātum īśvaraģ

Kŗşņa said: O disciple of Bŗhaspati! There is no saintly man in this world capable of resettling his own mind after it has been disturbed by the insulting words of uncivilized men.Śrīla Viśvanāth Cakravartī Ţhākur: O disciple of Bŗhaspati! I respect your conclusive words, but the spiritual path is not known even to your guru Bŗhaspati. You should learn from Me alone.

Śrīmad Bhāgavatam 11.23.3na tathā tapyate viddhaģ pumān bāņais tu marma-gaiģ

yathā tudanti marma-sthā hy asatāń paruşeşavaģSharp arrows which pierce one’s chest and reach the

heart do not cause as much suffering as the arrows of

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harsh, insulting words spoken by materialists that become lodged within the heart.Śrīla Viśvanāth Cakravartī Ţhākur: Paruñeñavaģ means “arrows of harsh words.”

Śrīmad Bhāgavatam 11.23.4kathayanti mahat puņyam itihāsam ihoddhavatam ahań varņayişyāmi nibodha su-samāhitaģ

O Uddhava! In this regard a most purifying story is told, and I shall now describe it to you. Please listen with attention.Śrīla Viśvanāth Cakravartī Ţhākur: Though we see that harsh words affect everyone, please hear a story which will render harsh words useless.

Rāsa-PūrņimāŚrīla Bhakti Sādhak Muni Mahārāj

a lecture given at Śrī Śrī Rādhā Govinda Gauďīyā Mațh

Traiskirchen, 25th November 2015

He can only be seen or realized by those who do not know the aiśvarya of the Supreme Lord. Otherwise you can never understand or see the beautiful form

of Kŗşņa in Vŗndāvan – where He is playing just like an ordinary human. “He perpetually submerges the inha-bitants of Gokula in pools of pure bliss and through them,

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He informs the devotees which are desirous of knowing His aspect of supreme opulence and majesty, that He is conquered only by those who are free from the knowledge of His aiśvarya.” No interest to know His opulence – the inhabitants of Vŗndavan are not interested to know anything else. This is qualification. But in two ślokas after this, Satyavrata Muni says, “Obeisances to You, Oh Deva, Oh Bhaktavatsala – friend of the bhaktas, Dāmodara. Oh Ananta, who are endowed with limitless potency, Oh all-pervading Vişņu. Oh my Master. Oh supremely independent Īśa.” Īśa means Supreme controller.

So after speaking about Kŗşņa ’s sweetness, Satyavrata Muni is coming now to His aspect of majesty and opulence. “I ’m sinking deeply into the ocean of sorrow. Please favor me by showering the rain of Your merciful glance upon this surrendered soul, who is so pitifully fallen, and grant me Your direct darśan.” It seems here, this is some rāsabhāsa. First he tries to forget all the opulences and majesty of the Lord, but then he is praying, “You are endowed with limitless potency. Oh Master, supremely independent Controller, be pleased with me.” This is the prayer the devotees should perform for the Lord – in our stage especially, “Favor me by showering the rain of Your merciful glance upon this surrendered soul, who is so pitifully fallen, and grant me Your direct darśan.” This is a śloka not fitting together with the other one we just read. It is said that those who live in Vŗndāvan, or those who are very high-class devotees, they don ’t even hanker for seeing Him,

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because this is some personal contamination. Some think, “I want to see Him, I want to see my Lord, otherwise I don ’t believe. Maybe it ’s not true that You exist.” Something like this.

One should always approach Him on this level, as one who is so pitifully fallen. A devotee ’s repentance and mood are like this. Those who are sincerely praying to the Lord always pray in this mood, “I have no qualification. I am insignificant. I am so fallen.” Not just lip-deep speaking, but being convinced of feeling like this. These prayers we will find in all our songs, written by our ācāryas. They themselves feel very fallen and low. Even Mahāprabhu Himself, when He chanted and when He revealed this śloka, tŗņād api sunīcena, taror api sahişņunā. This is a natural ornament of a Vaişņava, to feel very fallen and insignificant – unworthy to be a devotee. If this attitude is not there it is only a show. Kŗşņa feels very attracted to this kind of devotee. And also if one has this mood, this deep feeling, he will never do something wrong. He will never get into some mundane fights, or will never act on the false ego, because he always feels lower then the other one. He feels always that, “I am wrong. Everyone else is actually right. Everyone else is a servant of Kŗşņa. I am trying but I am not.” With this attitude we have no problems. This is what Satyvrata Muni wants to say, I think. Kŗşņa will appear before us, definitely, and we will get His darśan. “I am sinking deeply into an ocean of sorrow. Please be merciful. I have surrendered. I am so fallen. Then You will definitely give me darśan, You will come.”

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This is one level that we have to pass. Until we have not attained this level, deep in our heart, what can we speak about the beautiful pastimes of Kŗşņa? We will not catch it properly. When Mahāprabhu was hearing about these pastimes, the highest and most confidential, Jagadānanda was not there. Nor were Śivānanda, Advaita Ācārya, or Nityānanda. They were not present in such talks, and in such moods. Only three and a half persons were present. Does someone remember these persons who were present when Mahāprabhu spoke about the most confidential, and secret pastimes?Devotee: Rāmānanda RāyaMaharaj: Yes. He was a householder. He was not a sannyāsī. And the second one was Svarūpa Dāmodar. He was constantly with Mahāprabhu. In the kŗşņa-līlā they came as Lalitā and Viśākhā. And there were two more present. We do not hear much in Śrī Caitanya-caritāmŗta about these persons. They were also on highest level and were allowed to stay with Mahāprabhu and discuss these high topics, because they were all free from any attachment in this material world to the opposite sex. There was one simple devotee Śikhi Māhiti and his sister named Mādhavī. It is said three and a half. So they were all beyond mundane consciousness.

Rāmānanda Rāya gave this great example. Everyone may know this. He trained the dancers of Jagannāth – they were called devādāsīs. Most of them did not have good character, but they were dancing only for Jagannāth. And Rāmānanda Rāya was training them; they were young girls in the ages

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“Those who are sincerely praying to the Lord always pray in this mood, 'I have no qualification. I am insignificant. I am so fallen.' Not just lip-deep speaking, but being convinced of feeling like this.”

Śrīla Bhakti Sādhak Muni Mahārāj

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of 15 to 17. He was training them, washing them, touching them. Even the private parts of their bodies.

One devotee, Pradyumna Miśra, was sent from Mahāprabhu to Rāmānanda, to hear Śrīmad-Bhāgavatam and the confidential pastimes. When he saw Rāmānanda ’s situation he was shocked, and thought, “What? I should hear Śrīmad-Bhāgavatam from such a person who is the whole day with these ladies and even touches them?” So Pradyumna Miśra went back to Mahāprabhu and said, “No, I cannot. Do you know what I saw?” Mahāprabhu said, “Don ’t worry. He is not even the slightest attached to this material world. He is not acting as a man, he is Viśākhā, or female. He has a transcendental body, and has no attachment at all to anything of this world. So he can do this. You go there again and hear from him.” Then Pradyumna Miśra went there and Rāmānanda said, “Please excuse me. I did not have time before, I had to finish training the devādāsīs. But today I have time for you.” Pradyumna Miśra said, “Mahāprabhu sent me. Will you please speak about Śrīmad-Bhāgavatam.” Rāmānanda was very pleased, and the whole day he could not stop speaking. Both of them were diving deep into the līlās of Śrīmad-Bhāgavatam. In Śrī Caitanya-caritāmŗta it is stated that the highest topics that are discussed in all the śāstras, were discussed between Mahāprabhu and Rāmānanda Rāya, when they met the first time. It was on the bank of the Godāvarī river, the place where our Guru Mahārāj was ordered to make his first temple. The same place where this meeting happened.

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The supreme pastimes of the Supreme Lord, Who is appearing just like an ordinary boy, acting like an ordinary human, can only be understood by those who are free from all mundane contamination and have attained their spiritual body – their svarūpa. Those who are sincere will never speak openly about these pastimes because it is like opening the door to the sleeping room of the Supreme Lord, and letting every rascal come in. It is not allowed. Those who do like this, they are just living in an imaginary world of wrong understanding. They get some illusion about Kŗşņa, some illusionary pastimes, and they just get lusty after hearing these pastimes. This we can see all over the world. So we have to be very careful. First, we have to do our duty.

Today in Vŗndāvan is Rāsa-Pūrņimā, the day when the senior devotees are going to remember these pastimes in seclusion. It is not openly discussed and shown. Śrīla Bhakti Rakşak Śrīdhar Mahārāj even did not allow in his temple the julan-yātrā, do you know it? Julan yātrā, the swing pastime of Rādhā Govinda, is confidential and intimate. All the gopīs and their talks, and movements, are explained here and only the highest class devotees can attain it. For those who are realized, this is reality, and when they speak about this they are entering the pastime. They are not speaking something that comes from their imagination. They are in the pastimes and experiencing them.

Guru Mahārāj mostly spoke about Caitanya-līlā. I was fortunately there in the early days of Guru Mahārāj ’s reading

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and telling about Caitanya Mahāprabhu and Caitanya Bhāgavat. I was so charmed and fascinated, that when he started speaking about the pastimes and reading Caitanya Bhāgavat then the whole temple there was transformed into a transcendental world, Navadvīp-dhām – what the pastimes tell of. And we were taken, he took us with him, into this līlā. There was one thing I had never seen before, he always cried when he spoke. By some special theme, the tears would come. But he always immediately controlled this, and continued. He was living in Caitanya Bhāgavat, in the pastimes. He didn ’t tell us about what he read, but about what he saw. He was a part of the pastimes.

So, what to say of the pastimes of Rādhā Govinda? These pastimes are for us too high, and we should not run for these things now. They will come to us when we are fit. Just be patient, and pray, “Please favor me by showering the rain of Your merciful glance upon this surrendered soul, who is so pitifully fallen.” The Lord Himself will come, when we are fit. And He will say, “I am such. I am not like you think I am.” There will be no doubt anymore. Any doubts between Kŗşņa and me will be destroyed. This means darśan, real darśan. When there ’s no doubt anymore – is it like this, or is it not like this. This we should try to gain.

This Dāmodar month is helping us to become a member of Kŗşņa ’s family in Vŗndavan. Someone who feels attracted to it will not feel any attraction to mundane relations anymore. It is like an animal life here, and there will never be an end.

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What is said at the end of a fairy tale – that they will live together forever and happily? Have any of you experienced this? You can write and imagine many things, but it never happens. These things don ’t happen in this world – neither in this consciousness or in this mundane world here where we are acting and living.

We have to go through some purification, to school, and this is a school where we are sitting here. At the same time, this temple is no different from Goloka. Caitanya Mahāprabhu is so merciful that He gives us a chance to live in an atmosphere where there is no difference between Vaikuntha. Maybe we see differently, but it ’s not. For many years I ’ve heard from different ācāryas, when they come to our temple they say, “This is just like Vŗndāvan.” Of course, if you get used to it then mundane consciousness may enter and give us troubles, problems – even more problems then outside. Outside everybody is mad. But if you get mad here, then everyone immediately tells you to be careful and wake up. This kind of consciousness should be developed here, and just by living in this atmosphere maybe one day we will see Rādhā Govinda dancing on the altar. Not only this, but the whole temple transformed into Goloka Vŗndāvan. Why not? You just have to believe and have faith. We had faith that this temple would one day stand here. For Kŗşņa, nothing is impossible. Why should He not personally come here also, to His place that He created? Why should He not? Should we stop now? No, we don ’t give up.

Jay Śrī Rādhā Dāmodar kī jay!

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If we endeavor for personal happiness

we will become attached to matter.

Śrīla Prabhupād Bhaktisiddhānta Sarasvatī Ţhākur

Permanent Temple ProgramSunday Festival

17.00 Bhajan • 18.00 Lecture • 19.00 Sandhya Ārati•19.15 Tulasī Parikramā • 19.30 Prasādam

• 20.25 Śāyan Ārati

Morning Program (daily)4.30 Mangala Ārati • 4.45 Tulasī Parikramā

• 5.00 Bhajan follows Japa • 7.45 Śrīňgara Ārati, follows Bhajan • 8.25 Bhagavad-gītā-pațha, follows lecture from Śrī Caitanya Caritāmŗta • 9.15 Guru-Pūja, follows Bhoga Ārati

• 9.30 Prasādam

Evening Program (daily except Sunday)19.00 Sandhya Ārati • 19.15 Tulasī Parikramā, follows Bhajan • 19.55 Lecture • 20.30 Śāyan Ārati, follows

Prasādam

Bhajan – spiritual prayers • Ārati – temple ceremony • Prasādam – spiritual vegetarian food

Sri Sri Radha Govinda Gaudiya Math Sri Krishna Chaitanya Mission

Mühlenweg 1-6 • 2514 Traiskirchen Tel. +43/680 330 37 34 • www.radha-govinda.org

Ācārya Nitya-līlā-pravişţa Om Vişņupād 108 Śrī Śrīmad Bhakti Vaibhav Purī Gosvāmī Mahārāj

Hare Kŗşņa Hare Kŗşņa Kŗşņa Kŗşņa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare